O českém anarchismu: česká anarchistická periodika 1880 - 1925
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| 1. Verfasser: | |
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| Format: | Buch |
| Sprache: | Czech |
| Veröffentlicht: |
Praha
Manibus Propriis
2003
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| Ausgabe: | Vyd. 1. |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in dt. und engl. Sprache |
| Beschreibung: | 347 S. zahlr. Ill. |
| ISBN: | 8023908081 |
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Datensatz im Suchindex
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| adam_text | Obsah
O českém anarchismu
...............................................9
Prohlášení musí následovat čin
................................21
Ctíti úplnou svobodu druhého,
toť
ideál neodvislosti
.....31
Svobodu vidíme jen, kde není autorit
-
v anarchii
.....37
Anarchism
není hnutím výlučně dělnickým, je výrazem
touhy po všeobecné svobodě
.....................................43
Individuum proti každé nadvládě
............................53
Dva přístupy
-
dvě federace
.....................................65
Odbory a přímá akce
................................................79
Anarchismus
j ako
myšlenkový proud
......................85
Anarchistické sdružení, nebo
anarchistická
strana?.
91
Svérázná politická strana českých anarchistů?
......97
Poznámky
.................................................................. 117
České anarchistické a myšlenkově blízké časopisy...
129
Resümee.....................................................................283
Summary...................................................................
313
Seznam vyobrazení
.................................................339
347
Summary
„Anarchy is absolute absence of aggressive force. Means
to achieve a goal must not in any case use force, i.e. anarchy
must be in accordance with this main principle! The idea of
freedom and liberation of man is the basic point from which the
way of searching and carrying through the ideas of anarchism
develops: „The negation of the state, government and authority
as such, which insists on executive power, can not be negotiated
from the term anarchy by anything in the world.
{Komuna
¡The
Commune I,
1907)
In the appeal „To the Workers for Consideration! the
basic principles of anarchistic efforts are summoned. We are
the enemies of the existing property relations, these enable a
small part of sluggards to appropriate all means of production
and with these to exploit mankind in a most discriminatory way.
That is why we demand this stolen property back into the
ownership of the true producers so that everybody could use
them according to his needs and work according to his abilities
granted to him by nature.
We are the enemies of religion, since this as protective
bastion or fortification of all tyranny and backwardness verified
313
for all times. The belief in God degrades man and proves his
subjugation as something given by itself; it teaches that mankind
lost paradise on Earth and it has to deserve a better life after
death, which it is soothed by. We do not give a damn about
heavenly reward and demand a human, dignified life here on
Earth! We are enemies of the state, because the state protects
only the interests of the propertied and for the hungry working
population it has only the sabre for cutting and the rifle for
shooting. We are the enemies of modern matrimony, because it
is not concluded out of mutual inclination, but as „property
pandering and in this way it is only mere prostitution, where
inclination and love do not decide, but mostly material grounds.
We repudiate all morality of nowadays society, which is only lie
and deceit. ...We are ready to throw over this tyrannical unmoral
social
ordeťXBuřič
/The Rebel/,
1897)
Anarchism attracted through its straightforward
radicalism not only the working class, but also literates and
artists, for whom it also symbolized the desire for freedom,
especially the artistic freedom. The Anarchist direction became
a part of the period atmosphere. To this atmosphere belonged
also the tension called out by the terror of anarchistic assassins
or those, who were considered or proclaimed as such. The phobia
of anarchism simplified the view and polarized it into simplified
attitudes. It formed a short connection between all the anarchist
movements and the deeds of assassins and terrorists. But every
political movement has its own development and it cannot be
judged without this regard.
The thoughts of anarchism in the Czech lands appeared
in the forming ideas of Czech anarchists in different stages of
its enforcement and in changing destinies of the movement. They
did not mean a beforehand defined programme. In the
conception and tactics of the movement and enforcement of
anarchistic principles its bearers differentiated, polemized and
diverged. „Opinions, views can differentiate, but our goal be clear,
which we all have to follow concordant, to achieve it easily and
as soon as possible. We are the attacking side. As such we must
not be attached to dogmas, which creating itself also
314
corresponded to this time. But times are changing. That is why
we also have to change tactics continually, according to
circumstances, which we come across in struggle. The best
programmes will only be empty words and they stay idle, when
they will not walk with time, which is continually going ahead.
Our activity has to be with the spirit of time and has still to look
for newer means.
(Omladina
/
Youth/,
1894).
Concrete ideas about
the future free society and especially about the ways and means
of its achieving differentiated, not only among the single members
and followers of this movement, but also during the course of
years, when the anarchistic movement enforced, developed,
dispersed and lost its attractiveness and disappeared from the
socio-political scene. The history of anarchism is a continuous
presentation of ideas about anarchist future, about freedom of
the individual in a free society, about more or less radical ways
of reaching freedom.
Anarchism appeared on the socio-political scene of the
Czech lands from the
1880
s
and in more expressive features it
enforced until the
1920
s. It was presented in different forms in
the working class movements and its different groupings of the
representatives of the workers, but also the young intelligentsia,
literates, artists. Nevertheless it differentiated in certain basic
concurrent features from the other ideological streams and
represented such original points of view, so that it could be
recognized just as anarchism.
The unifying idea of anarchism was the persuasion, that
society can be organized in the best way without any coercive
power of the state, that on the way to emancipation of man and
the whole society the greatest obstacle is the authority of the
state, which has to be done away with. From the negation of the
state also develops the negation of other authoritative articles,
which are connected with the existence of the state. Hereto
belong the rejection of political power, the fight of political
parties and parliamentarianism as such, further military power
and the institution of the army, but also clericalism together
with religion as a spiritual form of authority and subordination.
The central conception was anarchy as a notion about society
315
without coercive authority and its basic article should be man
with the maximal possibility of individual freedom and mutual
freedom in community with other free individuals.
In such features it enforced in the
1880
s
and
1890
s,
in the time period of searching a more efficient way to reach
free society
-
in midst encountering forces of well-balanced
opinions. In the period of enforcing and at the same time
persecuted working class movement in the 80-ies and also under
the influence of the development in the Social Democratic Party
the standpoints not only mutually differentiated between the so-
called moderate and radical representatives and followers of the
Czech social democracy until their open disunion. Also the
standpoints inside the radical direction gradually differentiated
-
as anarchistic. From the original disagreements in tactics
gradually defined principal positions. According to the
proclaimed goal
-
a free individual in a free society
-
were refused
as improper and non-corresponding the forms of political struggle
of the existing political parties, the struggle for universal suffrage
and for any partial demands of the workers. This radicalism
demands an immediate reaching the goal refused the struggle
by parliamentary means of the political parties, expressed also
against inner political obedience, against the idea of reaching
any political power, even
ifit
were socialist power.
In the revolutionary socialist ideas gradually appeared
more and more anarchist principles. Their radicalism applied
also in the emphasis on denying the legal activity of working
class parties and referred to the ideas of the London Congress
of Anarchists
( 1881 ),
according to which all means are allowed
to reach the laid out goal of destroying all governors, ministers,
nobility, clergy, leading capitalists and other exploiters
...
Among
these belongs also the enforcement of tactics of individual terror.
Propagation by words had to be accompanied by deeds, as it
was stressed in the radical, later on open anarchist print spread
from abroad. After several unsuccessful experiments to produce
illegal prints on home grounds it was left to foreign activities of
Czech followers of anarchists to spread their radical views.
Noticeable influence among the radicals found the ideas of
316
Johann
Most, who changed to the point of view of enforcing
open, anarchist terrorism. Besides the verbal radicalism of Czech
anarchists in the
1880
s
presented in leaflets it came to real
acts of individual terror, committed under the slogans of
anarchism in European demonstrations of the movement.
In the systematic persecution of the anarchist movement from
the side of state organs was anarchistic terror a suitable pretext
to every persecution and enforcement of a much wider anti-
socialist legislation.
The slogans of propagation of acts and its practical
appearance stigmatised anarchism from the side of its adversaries
by generalized attribute of terrorism, suitably used and misused
in the polemics with the whole movement and in its suppression.
Also in the very movement there was understood the double-
edgedness of such a propagation of act, because in this the
movement came into contradiction with the own idea of
agreement of goal and means of its reaching power and the way
to liberation.
„
At last in Austria terrorism was regarded as
anarchism... Ideal anarchy was left for the big mass
-
as double
Dutch... The idea
sof
anarchist communism were almost not
propagated.
A. Krčal, K
dějinám dělnického hnutí v Rakousku
1867-1894/
History
oý Austran
Labor Movement
1867-1894/, 1898.
In the Czech lands the words about the propagation of deed
radicalised more the thinking, encouraged to
conspirative
spreading of anarchist print, especially among the North
Bohemian workers and miners and it stroke roots of the anarchist
spirit. Unambiguous standpoints were formulated by the Czech
followers of anarchist direction as late as in emigration and in
secretly spread pamphlets. They base radicalism on the activity
of a revolutionary minority, bring it to the formulation of
revolutionary terror in conviction, that it is „necessary to arise
the revolutionary spirit in people.
{Budoucnost
/Future/,
Chicago,
1884)
An enforced persecution of the worker movement,
which culminated in the introduction of the Anti-Socialist Act
in
1886,
provoked the anarchistic tendencies even more. The
317
persecution could temporarily suppress practical activities, but
it could not lead to a moderation of social radicalism. On the
contrary it strengthened and deepened it -but not in the sense
of terrorism, but in the intention of anarchist ideas. Propagation
of an act in the form of terrorism was basically refused as
opposing the very ideal of freedom.
The spheres of elemental radicalism of the 80-ies
became a nourishing ground for the later anarchist movement
of the 90-ies and its further manifestation after the turn of the
century. „Anarchism was the substantial part of our movement
ever since, even
ifit
was not always clearly and definitely defined
and sometimes not even understood. Even the old radical social
democratic movement before the
Hainfeld
Programme
(1889)
contained besides revolutionary tactics basic anarchist elements.
{Komuna
¡The Commune!,
1907)
In the 90-ies the anarchistic ideas first spread on the
ground of socialist and political opinions as of the radicaiising
working class and student youth. The social question played an
important role for the working class youth, and also for a
considerable part of the students and mutually they were brought
nearer in their radicalism against the Austrian monarchy.
Progressive attitudes of the students and social democratic youth
found common ground in the standpoint, which preceded from
the opposition against the social democracy to anarchism, also
some originally moderate socialists around
Vilém
Körber
turn
to anarchism. Independent socialism, which anarchism presented
itself expressed especially in
thel890 s
as independence on
political organized social democrats, independence in the sense
of freedom, which was at the same time a synonym for anarchist
direction. „An independent does not want... any manor, neither
does he want to govern with the help of the majority, nor in this
majority, but will not be governed in the minority... To respect
full freedom of another person, this is the ideal of
„independence .
(Nový vék svobody
¡New Age of Freedom/,
1893)
In the recapitulation of the beginnings of anarchist movement
in the Czech lands mentioned K. Vohryzek three sources, from
which in the
1890 *
s
formed: the old radical social democratic
318
movement before the
Hainfeld
programme, the movement
„omladinske
and moderate social democrats around
Vilém
Körben
As a co-constitutipnal element of the movement can
not be forgotten the Viennese focus of Czech anarchism, the
influence of Czech, respective German anarchistic print secretly
smuggled into Austria and into the Czech lands. The stream of
the Czech anarchist movement was formed as independent
socialism. Anarchism in our countries originally did not arise as
a national formation of its European movement, but formed on
the ground of the opposition as one direction. In the next period
this movement was looking for its consonance of ideas and
confirmation in thoughts and experience of the European
anarchist movement, its individualism and collectivism.
From this home ground came also the unifying
programme statement the Manifesto of the Czech Anarchists.
It was written by A. P.
Kaiina in 1896
and it was dealt with at
the conference on April5th,
1896.
Out of this originated the
idea of the manifesto as a common anarchistic standpoint. The
manifesto was a summary of existing attitudes and was an
expression of a common standpoint, which as an independent
one differed in the scale of other social political points of view.
The manifesto was a completion of a certain refinement and
represented a stage of a certain
,
even if early maturing. It
appeared in the half of the
1890
s
with the own alternative of
socio-
political perspective. Also important here was the
consciousness of need of a clear and unanimous expression. The
manifesto presented itself as an overcoming of the so far mutual
differences and made the standpoint of anarchism clear. This
developed at first from the definitive distance from the social
democracy.
„
Rejected by the Czech Social Democracy, we put
next to her as an independent stream with own and different
principles. Anarchists go out from the conviction that „the
political organization of the proletariat in the state does not
lead the proletariat from the humiliating dependence .
(Volný
duch
¡Free
Spiriti,
1896)
In the policy of the social democracy
they see on the contrary that it still „awakes a superfluous and
harmful illusion about the possibility to reach class emancipation
319
of the proletariat by using and enforcing political rights .
(
Volný
duch
(Free
Spiriti,
1896)
The manifesto expresses the warning
words: „Except this the proletariat is threatened by political
actions of the social democracy to defraud individual freedom
by putting the idea of socialist collectivist state against the
authority of the nowadays contemporary state and capitalism
and so the dependence of economic, political and cultural,
following from nowadays conditions to change them into a
humiliating individual dependence on the socialist state. The
mistrust in the then „unfruitful parliamentarianism is
accompanied by refusing the at that time so much stressed
requirement of a universal suffrage, because the anarchist see in
it this only the „vituperation of revolutionary efforts of the
proletariat. The common effort of the anarchists can not be
only based on a blunt consent of the masses: „We will try to
organize the mass into a conscious mass. We prefer an
organization, grown out of the acknowledged need to reach
certain intentions to an organized herd of voting, lead and
misused for personal and demagogic purposes of political tattlers
who always swim in the current and make concessions of
ignorance, only to be able to count many
-
even empty heads at
any rate.
{Volný duch
¡Free
Spiriti,
1896)
The manifesto stresses the freeing of man from different
forms of old and new dependence „to limit the possibility of
dependence on authority... The goal of freedom and the way of
liberation show one way:
„
We see freedom only there, where
there are no authorities
-
in anarchy... Governments and the
state are only some of the most important factors, which enable
exploitation of the disinherited by the wealthy and secure against
the principles of social freedom and economic equality... We
acknowledge the necessity of their change and we want to reduce
the importance and authority and efficiency against individuals
by applying self-government principles and to reach herewith
absolute anarchy .
(
Volný duch
I Free
Spiriti,
1896)
In the second
half of the 90-ies independent socialism represents through the
manifesto of the Czech anarchists not only in opposition against
the social democracy, but on own grounds as anarchism, as a
320
specific experiment of an independent alternative
of the future
socialist
movement.
The independent socialism
from the beginnings of
the
1890
s
developed in the course of these years from the
original unrestrained radicalism and formed as an appearance
of a purposeful anarchist attitude and anarchist movement.
Among the workers of North Bohemia, among the miners of
the North Bohemian brown4;oal mines, further around
Liberec,
Děčín,
but also in other places and lastly in Prague this radicalism
stroke deeper roots, than the persecution of the movement at
that time could do away with. The spirit of revolutionary
radicalism deepened through persecution and at the same time
it hardly compared with the organized forms of the working
class movement. Socialist ideas which on the ground of social
democracy gained a practical appearance of a powerful political
party, were too close for some parts and spheres of the radicalised
working class. Through the radicalised working class the ideas
of anarchism found its resonance in the Czech lands. At first it
was the proletariat that formed the radical environment, was
the addressee and carrier of anarchist ideas, whereas the ideas
of anarchism enforced only slowly among the intelligentsia. Later
on it were just the wider oppositional streams fusing in the
standpoints of the working class youth, the progressive students
movement, literary and art intelligentsia a new nutritious soil
for accepting the influences of political radicalism, European
individualism and anarchism.
Political radicalism of the
omladinářská
young
generation connected the influences of individualism, symbolic-
decadent poetry and anarchism. „Interesting is that the Czech
movement at the very beginning, as it became aware of its
anarchistic nucleus, formed its anarchism as philosophical and
economic individualism.
{Komuna
I The Commune/,
1907)
With
the influx of intelligentsia into the movement formed a climate
of literary and artistic left around the journals
Moderní
revue
¡Modern Revue/ (since
1894),
Volný duch
¡Free Spirit/,
(1894-
1896)
Nový kult
/New cult/ (since
1897).
In this spiritual climate
were also accepted the ideas of F. Nietzsche which for the
321
generation of the 90-ies represented a symbol of rebellion, revolt
and rebellious spirit, destroyer of values. Also through his ideas
this generation expressed its resistance against the bourgeoisie,
effort to enforce freedom of art, resistance against false national
collectivism and superficial patriotism, in short against the
official society. However, in the own reflection of the anarchist
movement the working class element was accentuated as an
expressive part of the movement, it is necessary simultaneously
to stress its constitutional intellectual element. Intellectuals
„formed anarchy for the thinking world, conquered a place in
the thinking world. The workers did not rest. They were a force,
which put stress on the mentioned ideas, they were a
threatening evidence that anarchy has not only undaunted
thinkers and dreamers, but also enthusiastic soldiers and
martyrs.
(Anarchistická
revue
¡
Anarchist Revue
¡
, 1905).
The field of reception of European influences of
thoughts, experience of its movement and its own Czech
specifics spread on the forming idea and practical level of
anarchist movement. The original overweighing stress of
programmed individualism was overcome by forms of
collectivistic, communist or syndicalistic orientation of the
anarchist movement, whereas this overcoming should mean
the interchanging of one stress by another, but represented at
the same time also an enriching of the spectrum of points of
view: From the stress of unlimited individual freedom,
formulated e.g. as „anarchy, i.e. summary of socio-political and
morał
pieces of knowledge, based on the requirement of
unlimited freedom of the individual , to the postulated wider
social regard: whether „worker or student, wealthy or
proletariat
(Nový kult
/New
Culti,
1897),
which interest the
orientation of anarchism included.
The original traditional idea of an organization of
independent groups gradually transformed The movement
found common ground in the federative association of trade
unions,
„
to be a lesson for the future, to be able to overtake
reins not only of all the production, but also consumption,
when the capital will have played its needed
role. (Matice
322
dělnická
¡Labour Foundation!,
1899).
Later on were inten¬
tionally mediated the ideas of
Michail
Bakunin,
Petr
Kropotkin
and other representatives of European anarchism, as e.g. E.
Malatesta, J. Grave,
E. Reclus
into the Czech lands.
Although the ideas of the Czech independent socialism
originally split from the socialist working class movement,
nevertheless „anarchism is not a radical wing of the social
democracy.
{Matice dělnická
/Labour Foundation/,
1898).
On
the contrary the distance against the social democracy and
anarchism are absolute contradictions, which subdue and
mutually abolish because „anarchism wants absolute personal
freedom and the abolition of the state. Differently from the
social democracy not the political, but the economic struggle
was emphasized. But the anarchists marked its place in society
clearly: „We are the extreme socialist wing
. (Matice svobody
[Freedom Foundation/,
1900).
„We are standing on the extreme
left of society, we are standing on the ground of anarchist
communism.
(Nový kult
/New Cult/,
1905).
And in this sense
we also spoke about anarchism as „pure anarchism , „about light
socialism which is forecasted by Kropotkin.
What was the content of anarchist radicalism? The
resistance against authority was directed preponderantly against
the state and its institutions, against paiiiamentarianism and its
struggle of political parties, against state authorities, clergy, which
demanded only obedience, subordination, adaptation, which
enslaved and suppressed man. And in this attitude of the anarchists
had the state a priviledged place: the first between authorities, the
first between the refused. Practical liberation of man is irreconcilable
with the authority of power. Freedom of man is put in an
incompatible contradiction against this authority. The anarchist
refusa]
is in this point unambiguous and unifying: to call for the
freedom of the individual means to refuse every principle tying down
individual, threatening or limiting its freedom. „We are against every
state, against every state as such.
(Nový kult
/New Cult/,
1899)
Anarchist refusal directed against the state, was aimed also at its
institution, against its means, which the state has and which it has
available economically, politically, military and spiritually.
323
Also the unfruitful parliamentarianism, which in its
consequence did not surmount the interest of the governing
authority of power belonged to such a refusal. Anarchists destroyed
the illusions connected with parliamentarianism by referring to
not entitled expectations from the activity of the parliament. These
expectations were reinforced by social democratic agitation for
universal suffrage. Anarchists used besides others also the
argument that the ruling political, economic, respectively rough
military power decides the existence of parliament. That means
that also militarism was an inseparable part of anarchist negation.
Anarchist experience went out just from the presupposition of
the authority of power:
„
They will rather be without parliament
than without property, they will not hesitate to intervene with
force
„,
so after all „the key for solving the social question is not in
parliament, but in the army. That means instead of
parliamentarianism
antimilitarism!
(Nová Omladina
¡New Youthl
, 1907)
Militarism „protects the government, strangles nations,
abolishes freedom, introduces
slaveny (Marice svobody
¡Freedom
Foundation/,
1901)
The military power of the state is an iceberg, which peak
is the state machinery, „it is the last barrier, which guards or
protects capitalism, it is the last argument of governing classes...
all force of people fighting for abolishing nowadays social
discrepancies have to be concentrated in antimilitaristic sense
(Omladina
I Youth I,
1904).
Anarchist militarism was an expression of concrete
historic experience, in which individuals, the community of
individuals, nations or states were confronted with the authority
of state power in immediate material and spiritual form.
Antimilitarism
represented a basis that connected anarchist
working class, students, the radicalised intelligentsia and with its
activity exceeded the frame of anarchist ideology. Antimilitarist
experience lastly connected nearer also the members of other
political persuasion.
Antimilitarism
was in this sense judged by
the ruling power as specially dangerous.
Lastly one more appearance of authority was subject
to radical refusal: clericalism with its political and economic
324
position
in the life of the society as one of the fundamental stones
of existing power, and religion as an expression of thought in
the spiritual life of society. „The capitalist state and church are
expressive symbols of nowadays slavery, ravenous exploitation.
The church keeps the state with its influence on peoples
brains.
{Omladina
I Youth 1
, 1904)
Anarchist negation of authority as
basic requirement surmounts the state, militarism and clericalism
to religion. The way to spiritual liberations is lead by the
requirement, that man „instead of God should look for man in
himself .
(Bezvládí
I Anarchy I,
1906).
The subject of negation gradually gained a more
concrete form of the social economic basis, which
expression the institutional authority of the state is. The
authority was not concretised only in the institutional forms
of the state, of political, military and economic power. The
authority is a determining element also of nowadays political
parties, penetrating in their inner structure and every
political party including social democracy represents a
potential thread not only of the conducted, but also the new
enforced authority. In the existing social relations
predominated in Czech anarchism the side of radical
refusing over vague ideas about the future of free individuals
in a free society.
At the beginning of the 20th century Czech anarchism
formed into two mutually complementary forms. According to
the character of such an orientation was either more accentuated
the idea or on the contrary the social or organizational side of the
movement. And especially in this practical accent the distance to
the social democracy deepened, which accompanies movements
also as a form of its self-confirmation. This orientation arose
especially from the regard and conditions of the anarchist working
class. This practical stress orientated at the movement was lead
mostly by the effort for an immediate acquisition of every
„oppressed „exploited etc. worker as a potential participant of
the emancipation effort into the struggle against existing
authoritative conditions. The intention of this stress was directed
mostly into the immediate presence.
325
In the original working class background of the Czech
north anarchism found the form of practical movement, strikes,
workers solidarity in the trade union movement, which followed
the way of the so-called „direct action , direct, straightforward,
politically not mediated. Pressure, which should surmount in a
victorious general strike. The trade union organization should
present not only a means of anarchist struggle, but also a bud of
a future free society. With emphasis on the trade unions side the
movement began to profile in this practical form as anarcho-
syndicalist. The ideas of anarchism were projected into the
activities of the trade unions, which represented a central article
of the practice of the movement. This form of the effort of Czech
anarchists got an organizational expression especially among
the North Bohemian miners at first as the North Bohemian
Federation of Miners,
(1903),
later in a wider form as the Czech
Federation of all Trade Unions
(1904),
which had to unite all
„revolutionary socialists .
The second form of Czech anarchism formed in the
circle of young literary and artistic intelligentsia, mostly as radical
intellectual opposition against the „official society . As a
complementary form of the movement it represented
preponderantly an emphasis on world-view attitude, on freedom
and emancipation of the individual revolting against the
narrowness of social relations. To this circle belonged e.g. S. K.
Neumann, F. Gellner, F.
Šrámek,
К.
Toman,
R.
Těsnohlídek,
J·
Mähen,
J.
Hašek.
In such
a world-view access were the thoughts
of individual freedom irreplaceable values of the individual not
only as ideas of artistic freedom and individualism, not only as
„literary anarchy of today
...
That fresh and rapid growth of
artistic individualism
(Almanach secese
/The
Almanach
of
Secession/,
1896),
but they got the validity of revolt and liberation
effort against the deadly stereotype of averageness and nivelizing
pressure of the crowd. „A blessed idea hallowed our self-
consciousness. It was necessary to find also the importance and
value of man as individual, to purify the notion of freedom, it
was necessary to revalue the socialized spirits and it gave us the
strength to build it on this temple of individual freedom.
326
Anarchy!
(Nový kult
/New Culti
, 1897)
Anarchy
-
as the
characteristic intention of this world-view attitude sounds. From
the intellectual impetus or intellectual orientation formed the
orientation of radicalised individuals. It originated from the
formulation of radicalism and attitudes of revolt of the creative
individuals as orientation projected in to the common abstract
social context. This was the spiritual environment forming
especially in the circle of publishers and readers of the journals
Modern Revue and New Cult. Modern Revue directly avowed to
anarchism and had response also among the anarchists in North
Bohemia, the anarchists were attracted by Niezsche and Stirner.
There were sometimes also compliances of the publishers to
this anarchist environment. In Modern Revue they referred about
anarchist literature and also anarchist conclusions were accepted.
The intellectual range in the Czech anarchist movement
was not only negligible, but on the contrary it represented one
of its constitutional forces. Whereas the intellectuals „formed
anarchy for the thinking world, they conquered a place for it in
the thinking world , wrote Neumann later, „the workers did not
rest. They were a force, which laid stress on expressed ideas,
they were a menacing proof that anarchy has not only dauntless
thinkers and dreamers, but also enthusiastic soldiers and
martyrs. Just in this context was in the end the role of Modern
Revue from the beginning of its publishing in the half of the 9O-
ies positively remembered. Modern Revue represented
„
the first
direct meeting with workers and the intelligentsia which had
good results. They began to think more, the first steps were made
for a definite co-living of our worker with the rest of the thinking
world and independent socialism began to change into real
anarchism .
(Anarchistická
revue /Anarchist Revue/,
1905)
However it was necessary for the working class to
orientate „in midst the immense whirl of thought (S. K.
Neumann), it did not mean to draw a clear dividing line, as if on
one side, between the workers and miners. Especially in North
Bohemia it was a totally different anarchism than on the other
side, in the circle of more intellectual, nevertheless also anarchist
orientated journals. Lastly New Cult in its later editions tried
327
also
programmely
to overcome such differences. That is why we
speak about two accesses to the anarchist idea, about a double
stress of emancipation, about two forms, which it had in the
movement of Czech anarchism.
The bearers and representatives of the preponderantly
intellectual orientation of anarchism looked for its place and
way to the anarchist movement according to their own positions
and found it in the own form of organization
-
in the constitution
of the Czech Anarchist Federation
(1904).
In the association which
should freely unite developed and conscious followers of
anarchism, develop and spread its thoughts in agitation between
workers and intelligentsia, because „anarchism is not an
exclusively worker movement, but an expression of desire for
general freedom.
{Práce
¡Labour!,
1907)
To the idea, intellectual accent of Czech anarchism
responded a more abstract, ideal form of emancipated subject
as free individual which the demand of emancipation of man
looked through the prism of his uniqueness
,
creative freedom,
more a prism of thought than practical individualism. A free
individual is here put not only as an ideal, but an intention of
the future, but at the same time as imperative of the revolt on
the basis of the present. Only later in this context of the idea
accent of Czech anarchism identified the subject of own
emancipation at the same time as subject of social change.
This orientation was mediated by the effort to overcome the
„interest of the individual and the „interest of society because
„the individual and society, their interest and benefit have to
equalize and to be brought into accordance .
{Nový kult f
New
Culti,
1897)
In this idea orientation attention was paid prepon¬
derantly to the individual as ideal, the limitation of individual
freedom and revolt as radical moral attitude: „We are
revolutionaries above all in ethics .
{Nový kult
¡New
Culti,
1900)
A picture of the subject of emancipation was the revolting
individual, the purport of its revolt was directed into the future.
„Anarchy is today the widest and most simple, the most
beautiful and most just basis for the present life, giving the
328
of Czech anarchism , whereas the second federation
-
Czech
Anarchist Federation
„
should be a free association of anarchist
workers of all groups,
...
it should mainly keep the interest for
moral and cultural efforts of anarchism, it should be a
committee of intelligent workers, it shall more educate and
deepen. It can become or turn
...
the brain (of anarchism) .
(Omladina
¡Youth/,
1905)
Two anarchist federations represented two practical
ways or forms of one anarchist direction, two forms of Czech
anarchism at the beginning of the 2Oth century. Mutually they
completed, but they also had their limits. In one there they looked
through or viewed the eyes of anarchism at an as wide as possible
background of followers or directly trade unionists and at the
practical questions of the trade union movement. This should
have been a way to a direct economic pressure and finally to a
general strike as revolutionary victory. Whereas in the second
form of Czech anarchism which corresponded more to the form
of free association of the Czech anarchist federation, it showed
more to the ideas and their theoretic affection. But it was
criticized for lacking practice. „It is expected with fatalist believe
that the „victorious power of thought , the historical development
to justice and freedom , etc., etc.,
-
brings nearer the fulfilling
realization of our immeasurable requirements for happiness and
freedom. There is too much theorization about theory and
practise is neglected and forgotten. (S.
Nacht,
Přímá akce I
Direct Action I,
1906)
In the frame of anarchist trade unions movement the
idea of „direct action
„
was accentuated, which ended in
anarchosyndicalism with the idea of a revolutionary aim of a
radical change of the social system or regarded in the later
syndicalism of the immediate goals of the trade unions
movement. In the strain of a wide trade union basis as an
acceptable organizational structure the anarchist were willing
to go almost beyond the frame of their own ideology, to the
imagination of the so-called „neutral trade movements . But
with the condition, „that neutrality is not a colourlessness, but
a impartiality between revolutionary socialists .
(Komuna
¡The
330
Commune/
,1908)
These were not any solutions, how to
overcome the limited circle of followers of the anarchist
movement: because „revolutionary trade union organizations
do not have to gather only anarchists, but have to gather the
widest groups of workers to prepare them to carry out
a generai
strike.
„
{Omladina
/Youth/
, 1905)
In this way anarchism got a
relatively wide support in Northern Bohemia not only as a
found and comprehensible idea of liberalization, but as a
tangible form of the realization of its concrete steps of enforcing
close to the working class.
Also the second form of Czech anarchism forming in
the circle of the Czech anarchist federation had a seal of its
carriers and creators. It did not stand aloof from the practical
movement, on the contrary it turned to the Czech anarchist
north, but not only to it. But here the anarchists saw they part
preponderantly in the liberating anarchist enlightenment, which
reminds and spreads the principles of anarchist thought. Herein
was also found the meaning and application of the anarchist
minority in the society: to create minority organizations with
the mission of „initiative revolutionary minorities, set up of
perfectly conscious individuals, intelligent enough, able and
strong ones to carry away with their will the indifferent majority .
(Omladina
/Youth/,
1905)
The worries of this form of Czech anarchism was not
to organize the masses, but to give them a liberating word,
liberating knowledge, to open the horizon of individual freedom.
Here was stress put on the thought of freedom of each individual
and it was dedicated to the effort not to embezzle to the anarchist
conviction. This is how the content of the Czech anarchist
federation fulfilled presenting itself as a „free association of
workers in the Czech anarchist, movement to which man
registers only on the basis of „conscious or unconscious
collaboration .
(Práce
¡Labour/
1905)
From the point of thought
content Czech anarchism did not want to be a mere presentation
of the programme, but found its place in the national and historic
context as a continuation of the best, but so far little known
tradition in the history of the Czech nation.
331
Two forms of Czech anarchism, however they mutually
completed, did not form an undivided stream. Its bearers
avowed to anarchism from the side which was close to them,
which corresponded their social standing in the context of the
movement. Some saw the real role which anarchism has to
play just in the practical movement in the possibility of its
widening of the trade union basis. Even for the price
ofthat
it
hides its face in the „neutrality of the trade unions. The others
viewed the liberating effort of the individual and his conviction
that he does not want to be corrected neither by an outer
authority of responsibility against the movement. There was
mostly a stream of thought of pure principles of longing for
general freedom in anarchism. On both sides there was no
wholeness in which Czech anarchism could play a more distinct
part in the life of Czech society.
The young generation of anarchists felt this discon¬
nection and at the same time on both sides of the movement
also its helplessness. The young anarchists of the circle of
Bohuslav Vrbenský,
around the journals
Zádruha
I Community I
and
Mladý průkopník
I Young Pioneer I
,
came with the conception
how to enliven the anarchist movement, how to make it vital in
participation at the political and public activity, with the effort
to found a „distinctive political party
-
that is the Party of Czech
Anarchists Communists. Whereas
Vrbenský
tried to find a modern
solution in the „distinctive political party , he was criticized by
the protesting
Kácha
that „a party is a non-anarchist formation
and in fact an outlived stream, whereas „anarchy is a wide stream
of feelings, thoughts, which can not be squeezed into the narrow
frame of a party .
Kácha
did not consider the proposal „as a
step forward, but more to a return to an outlived form . Both
mutually contradictory standpoints were put forward to the
groups of Czech anarchist federation for discussion and the
decision should have been made at the anarchist congress in
April
1914.
The proposal of B.
Vrbenský
was accepted at the
congress as basis for a detailed elaboration of the programme.
The pre-war efforts to enliven the anarchist movement
from
1914
was hit by the First World War. These efforts lead
332
during the war to rapprochement and cooperation with some
radical streams and organizations which were the national social
youth, the movement of „Free Idea , „The Union of Socialist
Monists . They were brought together by anti-militarianism, anti-
Austrian attitude and atheism. Some found their anarcho-
communist and anti-Austrian attitudes also under the heading
„Association of Workers and Teetotallers and „Astronomic
Circle during the war, whereas others were put in Austrian jails
or at the end of the war called up in the army. Nevertheless the
after war vacuum after wrong ideals and shattered values and
ideas opened again unanswered questions and unsolved disputes,
but in absolutely new historic conditions and connections.
The illusion from
1914
about „a distinctive political
party
„
transformed into reality in
1918
by accepting the frame
of another political party as a found putative revolutionary base
for the own anarchist strain
-
and this in the radical programme
of the socialist party. The way of practical regard enforced as a
way of desirable historical movement. The period of historic
shocks and deeds paid more respect to the happenings than to
principles of thought. The radicalism of a historic act and the
thought desire for freedom inconspicuously were found on a
historic boundary line.
In confrontation of traditional anarchist ideas and time
of determining historical changes and actions opened again the
question of the anarchist principles, its topicality and efficiency.
Anarchists saw this question as a need to compare principles
with historic reality and according to this to confirm or
eventually in case to correct and in this way to merge anarchism
as „theoretic shadows and details of socialism with international
socialism. Not only anarchists have ideas about Czech
anarchism. They were confronted with the ideas of contemporary
historic events. „We have to carry out necessary amendments
and arrangements, but also to make the goal clear
...
(Hornické
listy
/Miners
Papers!
1919).
And so, as time demanded or how
the anarchists felt the pressure of time, they also adapted their
principle standpoints. They accepted the authority of the new
state, which so far had been an absolutely unacceptable, although
333
it should have been a socialist one. They called for „work to
create a socialist republic, in which equality and social justice
would govern. (J.
Štych,
1918).
В.
Vrbenský
accepted the post
of a minister in the government of the new republic, S. K.
Neumann became a Member of Parliament, an institution
indiscriminately refused for so many years and through its lead
and by the anarchists traditionally refused political struggle.
Later on Neumann himself was in the services of the Ministry
of Education.
The original principles were so much revised out of
practical reasons, that anarchism slowly lost its face. There arose
a question whether it was still the matter of anarchism or if it
was not only to find an „appropriate withdrawal from principles
which seemed to be in discrepancy with the accepted reality.
On the anarchist congress in February
1919
was not only
additionally formulated the substantiating of the merging with
the socialist party (from
1918),
but it was directly said that the
anarchists left the traditional aversion or resistance or opposition
against the state and parliamentarianism. By building the
Czechoslovak state they do not embezzle to anarchism. In the
end the participants of the congress persuaded themselves that
by entering the socialist country the movement is liquidated only
organizationally but not as its ideas are concerned.
Self-persuasion of anarcho-communists that the
socialist party avows to anarchism and that it accepted the
anarchist programme was only a fatal self-deception of the
movement. And this in two ways: In illusions that the socialist
party would be willing to accept and to enforce
a radical or revolutionary socialist direction and in a further
illusion that the movement itself would not be liquidated also
concerning its ideas. The illusory imagination of the anarcho-
communists that by their presence in the socialist party they
themselves can change it to a revolutionary party and transform
it according to anarchist ideas, very soon turned on the contrary
into differentiation and into a mutual criticism of opinions and
activities between the leadership of the socialist party and the
anarchist wing of the party. The sifting out of ideas and attitudes
334
took place from both sides and lead in the end to the exclusion
of anarcho-communists from the socialist party.
Only for a short time can this direction be called an
intention to „find adjustment between authoritarian
communism (stately socialist) and liberal communism
(anarchist) in practice, which would be less painful than the
Russian practice... Bolshevism is rather a practice than idea .
{Kmen
I
Sterni
, 1919)
And anarchists do not want anybody to
leave in the dark that just the way of practice, the way of „deeds
and acts is a way out for them. And so the original idea of
absolute freedom without authority was „as a right of reality
confronted and corrected by practical radicalism of act in
which from the idea of freedom was left only the desire for
emancipation, whereas the refused authority turned into a new,
accepted authority of revolutionary act.
„
The way and tactics
for the socialism of act was simply found at last.
{Červen
¡June!,
1920)
S. K. Neumann resigned from the Socialist Party
m
1920
and called on the North Bohemian proletariat to
„
put off
unfruitful theoretical disputes, to interrupt all relations with
social patriots and to unite into a homogenous communist party...
We have to spread and explain the programme of the Third
Internationale, the programme of socialism of act, which was
born after all the of
utopic
and sciolistic wanderings at last. (S.
K. Neumann,
1920)
The foundation of communist groups, the
activity in the union of communist groups and forming of the
communist party was not a chapter from the history of Czech
anarchism any more.
A second, bigger group of anarcho-communists around
B.Vrbenský
stood before the division of standpoints against the
own socialist party, before
Vrbenský
was excluded from the party
in March
1923.
The Free Association of Anarchists was established
in Prague in January
1923
and began to publish the journal
Bezvládí
/Anarchy/. This association avowed to the original
anarchist ideas and tried to remind again just in the atmosphere
of post war corrections or abandoning the original anarchist
principles. But the shift from the original anarchism was already
335
too significant with
Vrbenský
s
group that the proposal of the
Free Association of Anarchists to unite with the
Vrbenský
s
group
was refused. The idea of anarchy was forgotten. That is why we
are convinced that it is time to be heard again.
{Bezvládí
I Anarchy 1
, 1923)
But the expectation which the Free Association
of Anarchists in the journal resolved was in the given situation
illusionary: to spread the ideal of liberty, equality, fraternity not
only before the law, but also in material maintenance, in
communism and anarchy .
{Bezvládí
I Anarchy I,
1923)
The
journal ceased to exist in the same year.
In
Vrbenský
s
group there was rather anarcho-
communism than reference to the original programme of the
socialist party. In this sense the Independent Socialist Party was
founded, which wanted to concentrate the so far anarcho-
communist followers. This party represented in its short activity
only a transitional stage in its gradual inclination to the
communist stream. From the former anarcho-communist
conviction only fragments of attitudes were left (e.g. the North
Bohemian miners) defending the immediate incorporation into
the Communist Party. The North Bohemian miners „can not go
into the communist party because they have they own opinion
on party discipline, the discipline of the communist party is
unacceptable for them .
(
Socialista/
The Socialist/,
1924).
In
autumn
1924
began the not binding negotiations of the
Independent Socialist Party with the Communist Party, which than
culminated in the union with the Third Internationale and a
fusion with the Communist Party
( 1925).
Czech anarchism was -with this part of its movement
and its decision from
1925
sent into the past. The historic way
of Czech anarchism from the end of the 19th century and the
beginning of the 20th century closed in the mid-twenties through
loss of its original identity and a new identification with the
authoritative movement of the Russian form of communism.
336
directive
for the farthest future. Its basis is a strong and free
individual, free and strong in all tendencies of a diverse life .
(S. K.
Neumann,
1899)
The intention of the world-view accent was now more
directed to find a wider social basis, to overcome programmed
individualist isolation, to identify the world-view orientation on
a wider background of the practical movement of the
independent workers. „Going out looking for co-fighters we
consider as our first duty to put an efficient intelligentsia into
the service of an independent worker movement. It was about
finding one
s
own place „side by side the workers , to come to
the consciousness of one
s
„membership to the movement as a
whole .
{Nový kult
¡New
Culti,
1900)
Both forms retain its specific of more complementary
orientated thought and organizational forms of the movement.
They functioned at the same time, showed up either as different
angles of views, different accents or different points of view
meeting each other on the same basis of one movement.
According the character of accent they could enforce
differentiating efforts as well as unifying. Both accents of
emancipation, both orientations came at the beginning of the
20th century to a parallel expression, its specification also in
the organizational form. On one hand there originated a more
intellectually orientated Czech Anarchist Federation
(1904)
as
a „Free Association of Workers in the Czech Anarchist
Movement , which wants to spread the idea of anarchism
through agitation between the workings class and the
intelligentsia (Programme of the Czech Anarchist Federation).
On the other hand there operated the practical form of the
working class movement, a syndicalistically orientated
organization
-
The Czech Federation of all Trade Unions
(1904)
with a tendency of spreading the organizational basis on the
principle of political neutrality of the trade unions. Whereas
both organizational forms mutually did not exclude themselves,
each of them only expressed its accent on anarchist ideas. And
so the „Czech Federation of all Trade Unions should be a firm
workers
trade movement association
...
it should be the fist
329
|
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| author | Tomek, Václav 1942- |
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| building | Verbundindex |
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| edition | Vyd. 1. |
| era | Geschichte 1880-1925 gnd |
| era_facet | Geschichte 1880-1925 |
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| genre | (DE-588)4006432-3 Bibliografie 1880-1925 gnd-content |
| genre_facet | Bibliografie 1880-1925 |
| geographic | Böhmische Länder (DE-588)4069573-6 gnd |
| geographic_facet | Böhmische Länder |
| id | DE-604.BV041464678 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T00:57:20Z |
| institution | BVB |
| isbn | 8023908081 |
| language | Czech |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-026910951 |
| oclc_num | 869855487 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 347 S. zahlr. Ill. |
| publishDate | 2003 |
| publishDateSearch | 2003 |
| publishDateSort | 2003 |
| publisher | Manibus Propriis |
| record_format | marc |
| spelling | Tomek, Václav 1942- Verfasser (DE-588)12106011X aut O českém anarchismu česká anarchistická periodika 1880 - 1925 Václav Tomek Vyd. 1. Praha Manibus Propriis 2003 347 S. zahlr. Ill. txt rdacontent n rdamedia nc rdacarrier Zsfassung in dt. und engl. Sprache Geschichte 1880-1925 gnd rswk-swf Zeitschrift (DE-588)4067488-5 gnd rswk-swf Anarchismus (DE-588)4001887-8 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 gnd rswk-swf (DE-588)4006432-3 Bibliografie 1880-1925 gnd-content Böhmische Länder (DE-588)4069573-6 g Anarchismus (DE-588)4001887-8 s Zeitschrift (DE-588)4067488-5 s Geschichte 1880-1925 z DE-604 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026910951&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026910951&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Tomek, Václav 1942- O českém anarchismu česká anarchistická periodika 1880 - 1925 Zeitschrift (DE-588)4067488-5 gnd Anarchismus (DE-588)4001887-8 gnd |
| subject_GND | (DE-588)4067488-5 (DE-588)4001887-8 (DE-588)4069573-6 (DE-588)4006432-3 |
| title | O českém anarchismu česká anarchistická periodika 1880 - 1925 |
| title_auth | O českém anarchismu česká anarchistická periodika 1880 - 1925 |
| title_exact_search | O českém anarchismu česká anarchistická periodika 1880 - 1925 |
| title_full | O českém anarchismu česká anarchistická periodika 1880 - 1925 Václav Tomek |
| title_fullStr | O českém anarchismu česká anarchistická periodika 1880 - 1925 Václav Tomek |
| title_full_unstemmed | O českém anarchismu česká anarchistická periodika 1880 - 1925 Václav Tomek |
| title_short | O českém anarchismu |
| title_sort | o ceskem anarchismu ceska anarchisticka periodika 1880 1925 |
| title_sub | česká anarchistická periodika 1880 - 1925 |
| topic | Zeitschrift (DE-588)4067488-5 gnd Anarchismus (DE-588)4001887-8 gnd |
| topic_facet | Zeitschrift Anarchismus Böhmische Länder Bibliografie 1880-1925 |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026910951&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026910951&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT tomekvaclav oceskemanarchismuceskaanarchistickaperiodika18801925 |